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Arthur Schopenahuer, The World as Will and Representation, Volume 2, translated by E. F. J. Payne
The merely practical man, therefore, uses his intellect for that for which nature destined it, namely for comprehending the relations of things partly to one another, partly to the will of the knowing individual. The genius, on the other hand, uses his intellect contrary to its destiny, for comprehending the objective nature of things. His mind therefore belongs not to himself, but to the world, to the elucidation of which it will in some sense contribute.
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from Creative Evolution by Henri Bergson
The cinematographical character of our knowledge of things is due to the kaleidoscopic character of our adaptation to them.
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“I always remember that I have created my judgments along the way. Something I would have thought as fantastic five years ago, I might consider neutral, or even bad, now. So judgments change, and that fact alone makes them unreliable. For me, I don’t take them too seriously. Especially the negative self-talk, which is mostly a bunch of nonsense. 

It’s also possible to hate oneself because of our past actions or inactions. Some actions are indeed evil, like deliberately making other people suffer or engaging in self-sabotage. In those cases, I think that negative judgment, or at least a slight aversion towards my actions, is helpful to get myself on the right path. However, beating myself up all the time doesn’t help anyone. Negative self-talk, especially when the negative self-talk is flawed or based on irrational thinking, can be very harmful.”

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Μόνο οι περήφανοι ντρέπονται. Μόνο οι εγωιστές.

Αυτοί που νομίζουν ότι όλοι ασχολούνται μαζί τους αν και δεν ασχολείται κανείς, και που όταν κάποιος το κάνει είναι καταβεβλημένοι από τη σκέψη ότι κάποιος δε τους χωνεύει (ακόμη κι αν η κατηγορία προέρχεται ξεκάθαρα από ζήλεια).

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Mental Health: Anxiety disorders can severely limit our quality of life. It fills us with fear and doubt that we won’t be able to handle unexpected challenges and so we avoid taking any risk. But it’s only by taking healthy risk in life that we can hope to expand our world… So don’t let others (or even yourself) tell you that anxiety isn’t a real problem ❤️


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“A travers chaque sensation, sentir l'univers. Qu'importe alors que ce soit plaisir ou douleur ? Si on a la main serrée par un être aimé, revu après longtemps, qu'importe qu'il serre fort et fasse mal ?

Un degré de douleur où l'on perd le monde. Mais après, l'apaisement vient. Et si le paroxysme revient, l'apaisement revient ensuite aussi. Ce degré même, si on le sait, devient attente de l'apaisement, et par suite ne coupe pas le contact avec le monde.”

Simone Weil - La pesanteur et la grâce

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[A. Since all the figures that Klossowski delineates and brings to life in his language are “simulacra,” we need to understand this word - cont’d]

[2. In the religious domain, the the sign says what it says through consecrated reference to an origin, e.g. every plant refers to the tree of the cross - cont’d]

[c. In essence it is a simulacrum: it says everything at the same time, and constantly simulating something other than what it says - cont’d]

It is

  • a Fabula [cf. an always receding truth]
  • a Fatum [cf. enigma (and the linking together of its transformations into reconciliation)]

that both refer to

  • the first enunciation from which they spring
  • that root which the Latins understand as speech
  • [that root] in which the Greeks see, moreover, the essence of luminous visibility

– Michel Foucault, The Prose of Actaeon (Part II: Simulacra), La Nouvelle Revue Francaise 135 (March 1964), Robert Hurley’s translation

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“The Genealogy of Morals (English Edition)” by Friedrich Nietzsche -

“I see over and beyond all these national wars, new “empires,” and whatever else lies in the foreground. What I am concerned with—for I see it preparing itself slowly and hesitatingly—is the United Europe. It was the only real work, the one impulse in the souls, of all the broad-minded and deep-thinking men of this century—this preparation of a new synthesis, and the tentative effort to anticipate the future of “the European.” Only in their weaker moments, or when they grew old, did they fall back again into the national narrowness of the “Fatherlanders””

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